English
Therefore, one should recite the syllable Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) through the two aspects of what is expressed and what expresses. The forceful exhalation from both nostrils is the mandala of the five great powerful earth elements, appearing like the color of gold, accomplishing the work of increase, and is the movement of Ratnasambhava. This is the union of the red and white bodhicitta below the navel, with the two life-channels converging at the tip of the lower nose, relying on the yoga of bindus, accomplishing the life-force. Furthermore, being the nature of wisdom, the wisdom realm that is slow and does not move in any one direction, appearing like pure crystal, this is the five water mandalas, accomplishing the work of pacification, and is the movement of Akshobhya Vajra, the basis of the mind vajra recitation. By reciting the syllable Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) through the two aspects of what is expressed and what expresses, in the state of non-dualistic non-conceptualization of the central channel, one will accomplish luminosity. Thus, the recitation of the four vajras of body, speech, mind, and wisdom is: the outward flow of wind in the form of the syllable Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) is the recitation of the body vajra; the inward inhalation in the form of the syllable Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah) is the recitation of the speech vajra; the abiding within in the form of the syllable Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) is the recitation of the mind vajra; and experiencing equality in great bliss is the recitation of the wisdom vajra. As it is said: The body vajra holder is Brahma, The speech vajra is the great Ishvara, The mind vajra is Vishnu himself, Thus it is said in the root tantra. It is said. In the commentary, it is said that the outward flow is the syllable Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) and the inward flow is the syllable Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah), but this does not accord with immaculate light, so is it perhaps a mistake in the letters? Furthermore, the space element, which truly arises from all the elements such as earth, abides pervading all places, the basis being luminosity, and the dependent being the alaya consciousness, held in the manner of a mount, is the nature of Vairochana. The measure of this is that when all the mandalas are exhausted in the great transformation, it also exhausts twenty-one thousand six hundred, which is what will occur at the end of the days and nights of death. Thus, these four mandalas are to be constantly recited by the life-force yogi in conjunction with the four vajras, through the method of equal abiding. The fourth stage of recitation
Chinese
哦，这些如果瑜伽士念诵，将会成就无死的金刚身，如是《宣说续部·金刚鬘》中所说之义并非指基础位，而是指在道位时，瑜伽士为了修持金刚念诵，将四怙主与清净相合而宣说的。上面从《时轮金刚》中所说的是指基础位而说的，不要对此产生丝毫相违的疑惑。因此，智慧浅薄者不要认为圣者父子和菩提萨埵的注释三篇意义相同，因为基础和道二者(340)的阶段不相同。如是，对于在左右鼻孔和双鼻孔中运行的风，如修持金刚念诵般，应当观想四轮的鼻尖，即脐间，风为五种颜色的形态。如何观想呢？如上所说，以念诵四金刚咒语的次数，在四轮中日夜各自与二万一千六百风相合而恒常念诵，如是宣说的。也就是在喉间修持语金刚，在前额修持身金刚，在脐间修持智慧金刚，在心间修持意金刚念诵之故。第四，宣说入口与利益等，分为入口、执持方便、利益三者。第一是入口：入口从上是双鼻孔，口与下三道，全身是也，四种相。如是说，也就是风进入的门是从上方的双鼻孔合二为一与口二者，下方三道合一为三，一个入口是全身，如是即为四种相。又与上师大德们的口诀相合，火风和风之风二者主要从鼻孔(341)进入，从口进入水风，从下三道进入土风，从全身进入中性或空风，如是，玛尔巴上师也曾说过：外二门从上关闭，内二门从下关闭，佛堂之门从中间关闭。第二，宣说执持方便：执持方便是呼出吸入住返回，清净计数而
English
Oh, if these are recited by yogis, they will attain the immortal Vajra body. As stated in the Explanatory Tantra Vajra Garland, the meaning is not referring to the basic state. Rather, it refers to the state of the path, where yogis, in order to practice Vajra recitation, combine the four protectors with purification. What was said above from the Kalachakra refers to the basic state, so do not have even the slightest doubt that it contradicts it. Therefore, those of little wisdom should not think that the commentaries of the noble father and sons and the three sections of Bodhisattva's commentary have the same meaning, because the stages of the base and the path (340) are not the same. Thus, just as one practices Vajra recitation for the winds that flow in the right and left nostrils and both nostrils, one should visualize the tip of the nose of the four wheels, that is, the navel, as the wind in the form of five colors. How should one visualize it? As mentioned above, by the number of times the four Vajra mantras are recited, one should constantly recite in the four wheels, each day and night, combining with the twenty-one thousand six hundred winds. That is to say, one should practice speech Vajra in the throat, body Vajra in the forehead, wisdom Vajra in the navel, and mind Vajra in the heart. Fourth, explaining the entrance and benefits, including the entrance, the method of holding, and the benefits. The first is the entrance: The entrance is from above, the two nostrils, the mouth and the three paths below, and the whole body, which are four aspects. As it is said, the gate through which the wind enters is from above, the two nostrils combined into one with the mouth, which are two. The three paths below are combined into one, which are three. One entrance is the whole body, so there are four aspects. Furthermore, combining with the instructions of the venerable lamas, the fire wind and the wind of wind mainly enter from the nostrils (341), the water wind enters from the mouth, the earth wind enters from the three paths below, and the hermaphrodite or space wind enters from the whole body. As such, Lama Marpa himself said: Close the two outer doors from above, close the two inner doors from below, and close the door of the temple from the middle. Second, explaining the method of holding: The method of holding is exhaling, inhaling, staying, returning, purifying, counting, and
Chinese
是故，不作意放纵的束缚，说是生起止观。对颜色形状进行清净，是产生现量智慧穷尽之因。瓶身之上中下三者，以及解脱等一切事业。如是说。又是从共同乘所说的道理是：数息和随行与安住，近取和作意与遍净，是为六支。如是与所说的六支相结合，因为作意占多数，所以要身体端正，心要放松。从那以后，摄持风的方法是：从呼气和吸气一次到一小时之间（342），数字的次第清净，即不错乱地数和计算的方式来摄持心，那是共同乘所说的数风。住返是于一切脉中风的安住和行返，心专注而不作意地安住，那是随行。安住是于遍布一切身体的风专注，于不作意的状态中安住。近取是对于摄持风等的调伏，即于世间和出世间的道专注而不作意地安住。作意是对于以地水火风空界所分的各个风的体性专注而不作意地安住。遍净是支分和五根的果，如前进入止观，自性光明和空性无别的真实义进入，故说为遍净。如是对于那六支作金刚念诵之理是：有声和有缘为二者，表示和真实是真实义的念诵。从那之中，最初二者主要成办止观，后面二者成办胜观。止观二者的体性是什么呢？从《意趣经》中说：色等内在的诸法，见为胜观，如不动等如数，对于观察者作止观。如是说。因此此义是经续二者之
English
Therefore, the binding of non-intentional indulgence is said to generate tranquility. Purifying colors and shapes is the cause of the exhaustion of manifest wisdom. The three of the vase, top, middle, and bottom, as well as all activities such as liberation. Thus it is said. Furthermore, the method explained from the common vehicle is: counting, following, abiding, near attainment, contemplation, and complete purification are the six branches. When combined with the six branches as mentioned, since contemplation is predominant, the body should be upright and the mind should be relaxed. From then on, the method of holding the breath is: from one exhalation and inhalation to about one hour (342), the order of numbers is pure, that is, holding the mind by counting and calculating without error, which is the counting of breath as taught in the common vehicle. Abiding and reversing is focusing the mind on the abiding and reversing of the breath in all the channels, and abiding without intention, which is following. Abiding is focusing on the breath that pervades the entire body, and abiding in a state of non-intention. Near attainment is the taming of holding the breath and so on, that is, focusing on the path of the mundane and supramundane and abiding without intention. Contemplation is focusing on the characteristics of each breath divided by the earth, water, fire, wind, and space elements, and abiding without intention. Complete purification is the result of the limbs and the five senses, entering tranquility as before, entering the ultimate meaning of the inseparability of self-luminousness and emptiness, hence it is called complete purification. Thus, the method of performing the Vajra recitation on those six branches is: sound and object are the two, indication and reality are the recitation of the ultimate meaning. Among them, the first two mainly accomplish tranquility, and the latter two accomplish insight. What is the nature of tranquility and insight? From the Sutra of Intentions it says: Forms and other inner phenomena, seeing is called insight, like the immovable and so on, like numbers, tranquility is made for the observers. Thus it is said. Therefore, this meaning is of both sutra and tantra.